The interest of Friends in behalf of the Negro may be dated from the rise of the Society, at least from the time of their acquaintance with them at the above date. In proportion as intercourse was more frequently maintained with the distant colonies, and the abominations of Slavery were more generally known, Friends were more decided in their opposition to it. In 1727 the whole Society, at their Yearly Meeting in London, passed a general resolution: “That the importing of Negroes from their native country is not a commendable or allowable practice, and is therefore censured by this meeting.” At several subsequent meetings, through a series of years, minutes were passed to the same effect, but gradually increasing in strength. In 1758, the practice was declared to be in direct violation of the gospel rule, and Friends were warned carefully to avoid being in any way concerned in reaping the unrighteous profits arising from so iniquitous a practice. In 1761 all were disowned who persisted in a practice so repugnant to Christianity, and so reproachful to a Christian profession. Clarkson, in alluding to this subject, observes, “I must beg leave to stop here for a moment, just to pay the Quakers a due tribute of respect for the proper estimation in which they have uniformly held these miserable outcasts of society. What a contrast does it afford to the sentiments of many others concerning them! How have we been compelled to prove, by a long chain of evidence, that Negroes have the same feelings and capacities as ourselves! How many, professing themselves enlightened, even now view them as of a different species. But by the Friends we have seen them uniformly represented, as persons ‘ransomed by one and the same Saviour,’ ‘as visited by one and the same light for salvation,’ and ‘as made equally for immortality as others.’ These practical views of mankind, as they are highly honourable to the members of this Society, so they afford a proof both of the reality and of the consistency of their religion.” See Clarkson’s _History of the Abolition of the Slave Trade_, and Copley’s _History of Slavery_. Footnote 25: The faith of the early Friends in the divinity and offices of our Saviour being called in question by some, they boldly resented such an inference. From a work published by Samuel Crisp, in 1704, take the following extracts:— “Our faith is, and always has been in that Christ, the Son of God, who, according to the flesh, was crucified without the gates of Jerusalem: He is the object of our faith, to the merit of whose death and passion, with the work of his Spirit in our hearts, we trust only for life and salvation; with his stripes we are healed.”